Rasa Vimana: Difference between revisions

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The chapter [[Rasa Vimana]] deals with ''rasa'' and ''dosha'', since ''rasa'' is the primary trigger for the action of drugs on ''doshas''. Three ''rasas'' act as either enhancers or suppressors for each ''dosha''. Once the action of a particular ''rasa'' on a ''dosha'' is known, the effect of ''dravya'' can be predicted in the same manner and after knowing the action of ''dosha'' one can understand the disease process. Prolonged usage of certain food articles is known to vitiate ''doshas''. For example, if a person is consuming ''kshaara'' (alkali) and ''lavana'' (salt) for a long time, he is advised to decrease the quantity gradually to prevent the effect on ''doshas''. Typically, it is advised to take meals that have all the six ''rasas'', since that helps neutralize the effect of any particular ''rasa'' on a ''dosha''.

This rule is, however, not applicable for all afflictions or agents because when a ''dravya'' is combined with another ''dravya'' in different quantity and/or of varying purity, then the outcome could be quite different than that of a basic ''dravya''. Such outcomes are known as ''vikrati visham samavaya''. ''Rasa, dravya, dosha'' and ''vikara prabhava'' are based upon these two principles.  The three ''dravyas'' mentioned earlier (''taila, ghrita'' and ''madhu'') are largely used in formulations of other drugs, as diet, or as ''anupana'' (concomitant drug). These three do not have any side effects. On the other hand, ''pippali'' (piper longum), alkaline and saline substances invariably vitiate ''dosha'' on frequent use and are advised for limited use.

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athÁto RasavimÁnam vyÁkhyÁsyÁm½ ||1||

iti ha smÁha BhagvÁnÁtreyÁ½ ||2||

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After comprehending the features of a disease in terms of its etiology, prodromal features, signs and symptoms, suitability, number, predominance of morbid factor, classification, proportional variation, intensity and duration, the physician should assess carefully the features of the drugs, agents, and the constitution of the patient (''doshas'', drugs, place, time, strength, body, constitutional dominance of one or the other ''dhatu'', diet, suitability, psyche, constitution and age) because the therapeutic interventions depend on the knowledge of the features of ''doshas'', etc. A physician having no knowledge of the features of ''doshas'' is incapable of controlling the disease. Hence O Agnivesha! For the knowledge of the features of ''doshas'', etc., we shall describe this section on ''vimana'' (specific features) [3]

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To start with, we shall talk about the effects of ''rasa, dravya'' (substance), ''dosha'' and ''vikara'' (disorder). ''Rasas'', as we know, are six – sweet, sour, saline, pungent, bitter and astringent. These maintain the body in harmony if used appropriately otherwise vitiate the ''doshas''. [4]

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Hence we shall describe the concept according to the effect of ''rasa'' (individual) and ''dravya'' (total) on one side and ''dosha'' (individual) and disease (total) on the other. [12]

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Oil possesses the properties of unctuousness, hotness and heaviness and as such pacifies ''vata'' when used regularly. ''Vata'' possesses roughness, coldness and lightness and is thus pacified by the habitual use of oil. In the same way, ghee’s sweetness, coldness and dullness overcomes ''pitta''’s  non-sweet, hot and sharp properties. Finally, honey’s  roughness, sharpness and astringency neutralizes the effects of ''kapha''’s unctuous, dull and sweet properties. Any other substance which is antagonistic in properties to ''vata, pitta'' and ''kapha'' will similarly help in pacifying them when used regularly. [14]

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Hence it is beneficial for them to wean themselves away gradually from the habit of using these substances. The habituated things, if given up gradually, cause no or little harm. [19]

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''Satmya'' (habituation) means that which suits the self. ''Satmya'' and ''upashaya'' have the same meaning. Based on one’s habitual usage of ''rasas, satmya'' could be categorized into three types- superior, inferior and medium/average. The use of all the ''rasas'' collectively is considered superior, those that use only one ''rasa'' are considered inferior, while all scenarios that lie between these two are considered medium. Effort should be made to gradually move up from the inferior and the medium types of ''satmya'' to the superior type. Even if one has achieved the superior ''satmya,'' or is habituated of using all the ''rasas'' collectively, the individual should strive to abide by the factors of dietetics and nutrition as mentioned in the following verse. [20]

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The characteristics of the eight factors mentioned in the above verses are inter-dependent (for example, a substance of optimum quantity taken in the right season and in the right place). Any regimen prescribed should be done after gaining a thorough understanding of the food articles from these eight aspects for them to be wholesome. Food or any other ''dravya'' that is liked but is unwholesome and likely to result in unpleasant consequences should not be used by ignorance or carelessness. [23]

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One should eat with due consideration to self, i.e., knowing one’s own constitution and tastes. He/she should take food that is suitable to him/her. [25]

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Thus ends the first chapter on [[Rasa Vimana]] in [[Vimana Sthana]] in the treatise composed by Agnivesha and redacted by Charak.

*''Rasa'' (taste) is one of the attributes present in ''dravyas'' (substances), which can be perceived by the tongue.

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*The effect of ''rasas'' is subdued by ''vipaka,'' which is based on them. ''Vipaka'' is of three kinds i.e., ''madhura, amla'' and ''katu''. According to Agnivesha, it is often noted that the ''dravyas'' having ''katu, tikta'' and ''kashaya rasa'' have ''katu vipaka,'' while ''amla rasa dravyas'' have ''amla vipaka'' and ''dravyas'' with ''madhura'' and ''lavana rasa'' have ''madhura vipaka.''

However it is noteworthy that the alkali consumed orally may not induce the acute effects of metabolic alkalosis. There seems a vivid variation in the features of acute alkalosis and the effects of long term alkali consumption as explained in [[Charak Samhita]].

1. Anderson, Bengt (1977). Regulation of body fluids, Annual review of physiology 39:185-200.<br />